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 27. See above, chap. iii, note 5.

28. Baxter, op. cit., I, pp. 108 ff. Especially striking are the following passages: "Question: But will not wealth excuse us? Answer: It may excuse you from some sordid sort of work by making you more serviceable to another, but you are no more excused from service of work than the poorest man." Also, p. 376: "Though they [the rich] have no outward want to urge them, they have as great a necessity to obey God God hath strictly commanded it [labour] to all." Chap, iv, note 47.

29. Similarly Spener (op. cit., III, pp. 338, 425), who for this reason opposes the tendency to early retirement as morally objectionable, and, in refuting an objection to the taking of interest, that the enjoyment of interest leads to laziness, emphasizes that anyone who was in a position to live upon interest would still be obligated to work by God's commandment.

30. Including Pietism. Whenever a question of change of calling arises, Spener takes the attitude that after a certain calling has once been entered upon, it is a duty of obedience to Providence to remain and acquiesce in it.

31. The tremendous force, dominating the whole of conduct, with which the Indian religious teaching sanctions economic traditionalism in terms of chances of favourable rebirth, I have shown in the essays on the Wirtschaftsethik der Weltreligionen. It is an excellent example by which to show the difference between mere ethical theories and the creation of psychological sanctions with a religious background for certain types of conduct. The pious Hindu could advance in the scale of transmigration only by the strictly traditional fulfilment of the duties of the caste of his birth. It was the strongest conceivable religious basis for traditionalism. In fact, the Indian ethic is in this respect the most completely consistent antithesis of the Puritan, as in another respect (traditionalism of the caste structure) it is opposed to the Hebrew.

32. Baxter, op. cit., I, p. 377.

33. But this does not mean that the Puritan view-point was historically derived from the latter. On the contrary, it is an expression of the genuinely Calvinistic idea that the cosmos of the world serves the glory of God. The utilitarian turn, that the economic cosmos should serve the good of the many, the common good, etc., was a consequence of the idea that any other interpretation of it would lead to aristocratic idolatry of the flesh, or at least did not serve the glory of God, but only fleshly cultural ends. But God's will, as it is expressed (chap iv, note 34) in the purposeful arrangements of the economic cosmos, can, so far as secular ends are in question at all, only be embodied in the good of the community, in impersonal usefulness. Utilitarianism is thus, as has already been pointed out, the result of the impersonal character of brotherly love and the